The Dogma of the Kingdom of the Holy Trinity (5)

The Gold RodThe hypostatic movement

The creation of being

The last question

The Gold Rod

We learned that Creation has the essence of multiple hypostases. And it is structured in the likeness of the Holy Trinity, with the difference that in God there are three Hypostases while in Creation there are five hypostases of Christ. In addition, each hypostasis is soborial, that is to say, it consists of a sobor of the entire holy people. Thus, Creation is a divine-human system, composed of four Christs, gathered in the fifth, in the Ancient of Days.

The most common type of five-domed temple symbolizes exactly this order of the world. So we can rise to the level of thrones and communicate with the saints, angels, with those who have already left the earth, our loved ones, we must learn to think in terms of the Project of God. Then, we’ll have a theme of communication with the spiritual world. The celestial world does not hide from man; it simply lives according to such high goals, that they are completely incompatible with the very petty earthly cares, in which is now submerged the consciousness of humanity.

Divine creatures live at the height of the integral century, and they think by integral categories that encompass all Creation: all times and all ages. They think by categories of four hypostases of Christ gathered in the fifth. This type of thinking is like the language in which communicates the spiritual world. It is a language of God's love which embraces the whole world, gathers it in integral Christ, in the Ancient of Days.

The being in the old church was built on this type of thinking. Therefore, holiness operated with extraordinary strength, because the church, although with its feet on earth, was living with its head in the very real Heavenly Kingdom.

In the architectural symbolism of the Orthodox iconography is often used a four-sided pyramid. It is a symbol of chastity, of integral thinking, through which the mysteries of the Heavenly Kingdom are revealed. To get an idea how people pray in the early centuries, we can read, for example, in the book of the Didache. This is one of the first missals, written by the apostles.

"As this broken bread was scattered over the hills and then, when gathered, became one mass, so may Thy Church be gathered from the ends of the earth into Thy Kingdom" (The Didache 9:4).

"Remember, O Lord, Thy Church: deliver her from all evil, perfect her in Thy love, and from the four winds assemble her, the sanctified, in Thy kingdom which Thou hast prepared for her " (The Didache 10:5).

That's how it was interesting. Christians gathered for a divine service in order to be in the Kingdom of Heaven. Even during their earthly life, they were already living as one family with God and all the holy humanity. Therefore, we need to restore, in the first place, the proper functioning of thinking. We must learn spiritual divine thinking.

Another symbol of the New Testament consciousness, able to penetrate the mysteries of the Kingdom of Heaven, is the four Evangelists. They hold, in their hands, the Holy Gospel, that is to say, the Word of God. Thus, we get the following system. Depending on the form, they are four different personalities, four men. But according to the content, they are four hypostases of God the Word. There are four main points of view on the Single Christ. TheyareallChrists.

In this consists the essence of the New Testament thinking. The Kingdom of Heaven is measured by Christs. Christ is this Gold Rod which was given to John the Theologian to measure the Heavenly Jerusalem.

“The angel that was speaking to me was carrying a gold measuring rod to measure the city and its gates and wall. The plan of the city is perfectly square...” (Apocalypse of Saint John 21:15-16).

The hypostatic movement

Every Christian is a hypostasis of Christ. One of the angles on the Kingdom of Heaven. The being of the church is a constant movement of the multitude of hypostases of Christ gathered at the height of Zion in a Single King of Glory. Here's how we must think and see our life in the system of the supreme movement.

Only after we’ll embed ourselves in the hypostatic flux of Divine strength, we’ll have a common theme with the spiritual world. We will understand by what live the saints and what we must do in order to live in a united family together with God.

The creation of being

As we have said before, the Creation is magnificent because the created nature lends itself to knowledge. That is to say, we can tell what exactly represents the substance from which the created world is formed. Although this term is not entirely correct, because the Creation is not created from the spiritual energies of God, but is vivified through this energy.

«Through him all things came into being, not one thing came into being except through him» (John 1:3).

«It is by faith that we understand that the ages were created by a word from God, so that from the invisible the visible world came to be» (Hebrews 11:3).

«In wisdom, Yahweh laid the earth's foundations, in understanding he spread out the heavens» (The Proverbs 3:19).

This process can be compared with a song. For example, when the chorus simply pulls a note, it is a Trinitarian light that is in an uncreated state, in a state of eternal rest. Then, the chorus is divided into voices and began a creative improvisation, the performance of the song. This song is an image of Creation. And different voices are angelic forces, poured out by God the Word. In this way appears our world. It is not created from some elements, some bricks, so to speak, that we can take in one place and build something in another.

The Creation is vivified through the modification of the state of spiritual flux; it is not created from this flux. "From" appears inside of Creation, when the being is already limited by space and we can take something in one place, so to speak, and carry it to another. Therefore, it is always told in Scripture that the world was created by the Word of God, not from nothing. It should also be noted that Mister Mahler, member of the biblical-theological synodal commission, claiming that Creation is created literally from nothing, is in profound ignorance or rather outright nuisance. It’s because the Creation is vivified by God the Word through the modification of the state of the Trinitarian light, not from nothingness.

Such a blatant ignorance of the fundamental aspects of theology is a crime against God and people. Therefore, it is impossible to scoff at the theology. The theology is alive. This is Christ.

It is also impossible to scoff atthe people, because the people unconsciously begin to build their being not from sunny God of Word, but from some cold dark nothingness. And the people turn into nothingness.

Nothingness is, in fact, a created phenomenon. It is an abyss of water from which emerges only the visible world, not the entire Creation. The symbol of "nothingness" is a fringe on the stole. It is at the very bottom, because here, at the bottom of the celestial world, is the abyss of water. The fringe is a symbol of the completely dissolved Trinitarian light.

The last question

Thus, we have more or less sorted out with the structure of Creation. The structure is an essence of Creation in terms of its form. In terms of its form, the Creation represents a system of four hypostases, gathered in the fifth hypostasis of God-Man. Therefore, the churches, which represent a model of Creation, have architecture of five domes.

Now, we need to know what Creation is in terms of its content. What is filled hypostatic system by? What the essence of being precisely is? What the Trinitarian light, in a state of refraction and dissolution, is?

It is not only the most interesting question, but also the last question in the system of knowledge. Because the Creation is formed in the likeness of the Divine being, having a hypostatic structure. The structure of being is like a half of the essence. And even in God this half lends itself to knowledge. But what precisely is the essence of God will never be revealed to us. Here ends the path of knowledge, because it is impossible to grasp the subject of knowledge, it is not measurable because it has neither sides nor ends.

However, in Creation the situation is quite different. The essence of Creation can be grasped and known, we are even invited to do so. Then, we’ll get an answer to the greatest question. Particular greatness of this last question is that the answer lifts the veil of mystery about the essence of the Holy Trinity, because the Creation is created in the likeness of God. And if we get to know the essence of Creation, we can get a rough idea about the essence of God.

Can you imagine how it is important and interesting? In other words, we can roughly understand what Divine Love is ontologically.